विष्णुसहस्रनाम स्तोत्र (महाभारत अनुशासन पर्व - जगद्गुरु आदि शंकराचार्य भाष्य सानुवाद सटीक)

96 VISHNU SAHASRANAMA
483. The thousand-rayed (Sahasrāṁśuḥ).
The rays which are in the sun and others are His,
hence he is the real Sun. The Śruti (Tai. Br., 3-12-9) says :
“Kindled by that Light the sun shines.” The Smṛti also
(Bh. G., 15-12) says : “ The light which is in the sun . . .”
484. The all-supporter (Vidhātā).
As He is the Ādiśesha, (the eight) cardinal elephants,
and (the chief) mountains, which support all other beings.
485. The ever-existing consciousness (Kṛtalakshaṇaḥ).
He is the author (Kṛta) of the Śāstras (Lakshaṇa).
The author (Vyāsa) (vide impra, verse 139) says : “The
Vedas, the Śāstras, the knowledge, and all these are derived
from Janārdana.” Or he who made in all beings the
distinction of separation in their species as well as in
others ; or he who has the mark called Śrīvatsa in his
breast. (Slo. 64)
486. The centre of the planetary systems (Gabhas-
tinemiḥ).
He remains as the sun in the centre of the wheel of
planets.
Vya. His chakra (disc) is very radiant.
487. Abiding in the Satva (Satvasthaḥ).
As he chiefly presides over the Satva quality which is
radiant ; or he who resides (stha) in all beings (satva).
488. The lion (Siṁhaḥ).
From his valour ; or like the word ‘Satyabhāmā,
contracted into ‘Bhāmā,’ it may be ‘Narasiṁha’ (denoting
the man-lion incarnation).
489. The great Lord of Beings (Bhūtamaheśvaraḥ).
Or in truth (Satya) he is the great Lord.

VISHNU SAHASRANAMA 97
490. The first Deity (Adidevah).
He is the 'first' through whom all the beings came
to exist.
491. The great Deity (Mahādevah).
Because abandoning all other concepts, he centres
himself in the great wealth of self-concentration.
492. The Lord of the Devas (Devesah).
Prominently.
493. The Instructor of the Lord of the Devas (Deva-
bhridguruh).¹
'The Lord of the Devas' : Indra, or he who is the
nourisher of the Devas and the instructor of them.
(Slo. 65)
494. He who enables one to cross (the ocean of Sam-
sāra) (Uttarah).
Or the Most Excellent. The Sruti (Rigveda, 10-86-1)
says : "He is the Most Excellent of all."
Vya. He uplifts his devotees from the Samsāra.
495. The shepherd (Gopatih). (592)
Or He who is the Lord of the Earth.
496. The protector (Goptā). (593)
Of all beings.
Vya. He is the protector of all Vidyās.
497. To be attained by Jnāna (Jnānagamyah).
He is attained neither by karma (actions), nor by the
combination of karma and jnāna, but by jnāna only.
498. The ancient (Purātanah).
As He transcends Time.
¹ This makes two names.
13

98 VISHNU SAHASRANAMA
499. The nourisher of the elements of the body.
(Sarīrabhūtabrit).
Being himself Prāṇa.
Vya. He assumes the form of Vis'varūpa (Universal).
500. The enjoyer (Bhoktā).
As He protects, or as He enjoys the Supreme Bliss.
Thus ends the Fifth Hundred.
THE SIXTH HUNDRED
501. The Lord of monkeys (Kapīndraḥ).
'Kapi' : may mean the boar incarnation, or the Lord
of monkeys : Śrī Rāghava.
502. He who gives large gifts (in sacrifices) (Bhūrida-
kshiṇaḥ).
To define and illustrate Dharma, he performs many
sacrifices and gives away large sums. (Slo. 66)
503. The quaffer of soma (Somapaḥ).
As He drinks the soma juice in all sacrifices, as the
Deity sacrificed to, or as the sacrificer, to illustrate
Dharma.
504. The quaffer of nectar (Amritapaḥ).
Of His Self ; or as He recovered the ambrosia from
the Asuras, and drank it along with the Devas.
505. The moon (Somaḥ).
Nourishing the plants in the form of the moon ; or
Soma means Śiva who is (ever) with Umā or Pārvatī.

VISHNU SAHASRANAMA 99
506. The conqueror of many (Purujit).
507. The omnipresent and best (Purushottamah).
508. The Law (Vinayah).
That punishes the evil-doer.
Vya. He shows the supreme humility.
509. The victorious (Jayah).
Over all Beings.
Vya. He is conquered by his devotees.
510. Of right resolutions (Satyasandhah).
The Sruti (Chcha., 8-1-5) says : “Truth is his
resolve.”
Ka. The heavens might fall down, the earth might
crumble down, the mountain Himavān might be crushed,
the oceans might become dry, but my word uttered to
Krishna never becomes vain.
511. The deserver of gifts (Dāśārhah).
Or Krishna being born in the Dāśārha race.
512. The Lord of the Sātvat (Sātvatāmpatih).
The conferrer of good and protector of those that
follow the Tantra named ' Sātvata ' (i.e., the scriptures
Sātvic in their nature). (Slo. 67)
Ka. Satva means meditation on Vishnu with ever-
lasting devotion.
513. Jīvah.
As He supports the Prānas or senses, etc., in the form
of Kshetrajna.
Vya. He enlivens the devotees.
514. The witness of modesty (Vinayitāsākshī).¹
Of the creatures ; or as he perceives nothing outside
Himself.
¹ This makes two names.

100 VISHNU SAHASRANAMA
515. The conferrer of Salvation (Mukundah).
516. Of unmeasured prowess (Amitavikramah). (641)
Or whose steps were immeasurable (during the Trivik-
rama incarnation).
517. The resting place of Devas and others (Am-
bhonidhih).
The Śruti (Tai. Br., 2-3-8) says : “ These are the four
ambhas, namely, the Devas, men, Pitris and Asuras ” ; or
the ocean. Lord (Bh. G., 10-24) says : “ Of lakes I am the
ocean.”
518. Of infinite Self (Anantātmā).
Being unlimited by Space, Time and Substance.
Vya. He is in the form of Ananta (Ādiśesha).
519. The recliner on the great ocean (Mahodadhiśayah).
When having disintegrated everything he reduces them
into homogeneity and reclines on the primeval waters.
520. The Death (Antakah).
As He brings about the end of all. (Ślo. 68)
Vya. He is Antaka in the form of Rudra and
Sankarshana.
521. Unborn (Ajah).
Or as he was born (ja) to Vishnu (a).
522. Deserving worship (Mahārhah).
523. Centred in his own Self (Svābhāvyah).
As He is infinite in His perfection.
Vya. He is to be claimed as theirs by his own devotees.
524. With conquered foes (Jitāmitrah).
Internal as desire, hatred, etc., and external as Rāvana,
Kumbhakarna, Śiśupāla and others.

VISHNU SAHASRANAMA 101
525. Ever joyful (Pramodanah).
Inbibing the nectar of His own Self ; or because he
causes bliss to those that meditate upon Him by the very act.
526. The bliss (Ānandah).
Is His own nature. The Śruti (Br. Up., 6-3-32) says :
"Of this happiness, all other beings enjoy only a part."
527. The source of happiness (Nandanah).
528. Freed from the worldly pleasures (Anandah)
(Nandah). The Śruti (Chchā. Up., 7-23) says : "That which
is immensity is felicity, there is no felicity in littleness."
529. Of true Dharma (Satyadharmā).
Darma : Wisdom, etc.
Vya. His dharmas are true and not false.
530. The three-stepped (Trivikramah).
The three steps were in the three worlds. The Śruti
(Tai. Br., 2-4-6) says : "He stepped (the three worlds) by
his three steps" ; or He has walked over the three worlds.
The Harivamśa (279-80) says : "The Sages have named
the three worlds as 'Tri' ; and as you walked them all
thrice you are named Tri (vi) krama." (Ślo. 69)
531. Kapilāchārya, the great Sage. (Maharshih
Kapilāchāryah).¹
He was 'the great Rishi' as he saw the entire Veda,
whereas others saw only a part of it, and were named
'Rishis'. Kapila taught the knowledge of pure Tatva called
'Sānkhya'. The Vyāsa Smriti says : "Sānkhya is that
which inculcates the knowledge of the pure Ātman." The
(Śve. Up., 5-2) says : "He who endowed his son Rishi
Kapila. . ." The Smriti (Bh. G., 10-26) also says : "Of
perfected ones I am the Sage Kapila."
¹ 531 makes two names

102 VISHNU SAHASRANAMA
532. The Universe and its Soul (Kritajnah).
Krita the created Universe, and Jna the knower, i.e.,
Ātman.
Vya. He recognises the adorations, etc., of even
defaulters.
533. The Lord of the Earth (Medinīpatih).
534. The three-stepped (Tripadah).
The Śruti (Tai. Br., 2-4-6) says : “He who stepped (the
three worlds) by his strides.”
Vya. He is expressed by the three Padas, “Om,
Tat, Sat.”
535. The Lord of three states (Tridaśādhyakshah).
Assuming the (three) qualities.
536. The great-horned (Mahāśringah).
In His fish incarnation, He tied the ship to His great
horn and sported in the Pralaya waters.
537. The destroyer of the created things (Kritān-
takrit). (Slo. 70)
. Or of Death himself
538. The great boar (Mahāvarāhah).
539. Govindah.
Go : speech, or the maxims of Vedānta, and as he is
known (vid) by them, he is called ‘Govinda’. The
Vishnutilaka says : “You are named Govinda as you are
to be known through Vedas (go).”
Vya. He held up the earth merged in the ocean.
540. With good armies (Susenah).
Vya. He possesses the army of the eternal Sūris
(Sages).

VISHNU SAHASRANAMA 103
541. Having golden armlets (Kanakāṅgadī).
542. The mysterious (Guhyaḥ).
As He is to be known through the secret sciences, or
Upanishads ; or as He is located in the Guhâ, the ether of
the heart.
543. The unfathomable (Gabhīraḥ).
In His wisdom, dominion, strength and valour, etc.
Vya. He is unknown, as the Śruti says.
544. Impenetrable (Gahanaḥ.)
As He is free from, or witness to, the appearance and
disappearance of the three states of consciousness.
Vya. His independence cannot be gauged.
545. The concealed (Guptaḥ.)
As He is beyond the grasp of mind and speech. The
Śruti (Kath. Up., 3-12) says : “ Being the hidden nature of
all beings he is not manifested.”
Vya. Agupta : His glory is not concealed.
546. The bearer of discus and Gadā (Cakragadā-
dharaḥ).
“ He is named ‘ Gadādhara,’ as he bears the discus,
symbolising the mind Tatva, and the mace, symbolising the
Buddhi Tatva, to protect the world.” (Ślo. 71)
547. Brahmā (Vedhāḥ).
548. Self-instrumental (Svāṅgaḥ).
As He is the auxiliary cause of the creation.
Vya. His limbs are golden ones.
549. Unconquered (Ajitaḥ.)
By any, in his incarnations.
550. Krishnah.
Krishna means Krishnadvaipâyana Vyasa. The
(Vishnu Pr., 3-4-5) says : “ You should know the Krishna-
dvaipâyana Vyâsa as the Lord Nārāyana himself. Who

104 VISHNU SAHASRANAMA
can be the compiler of the Mahābhārata except the lotus-
eyed Vishnu ? "
551. The firm (Dridhah).
In his nature, capacity, etc.
Vya. Adhridha : He is uneasy when one prostrates
before him after sinning.
552. The involver and unswerving (Samkarshano-
chyutah).¹
As He draws in at Pralaya all the world, he is called
Sankarshana, and being unswerving in his own nature
he is 'Achyuta'.
553. Varunah.
The setting Sun is called Varuna as he withdraws in
himself his rays. The Śruti (Tai. Sam., 2-10-11) says :
" O Varuna, listen to our hymn."
554. The Son of Varuna (Vārunah).
Means either Vasishtha or Agastya.
Vya. Avāruna : His nature is never subject to
veiling.
555. The tree (Vrikshah).
On account of his stability. The Śruti (Śve. Up.,
3-9) says : " He alone stands in the heavens like an
unshaken tree."
Vya. He is the sheltering tree of the wise.
556. The lotus-eyed (Pushkarākshah).
Or He appears in the lotus of the heart when meditat-
ed upon.
557. Of great mind (Mahāmanāh).
He performs only by mind creation, preservation
and destruction. The Vishnu Purāna says : " He who
evolves and involves the Universe by his mind alone . . ."
(Slo. 72)
¹ This makes 2 names

VISHNU SAHASRANAMA 105
558. Bhagavān.
The Vishnu Pr. (6-5-74) says : "The word (Bhaga)
means full dominion, Dharma, fame, wealth, dispassion
and salvation." He who possesses the six attributes is
called Bhagavān. Again (Vish. Pr., 6-5-78) says : "He is
named Bhagavān who knows the origin and end, the
coming and going, of beings, and also Vidyā and Avidyā."
559. The destroyer of wealth, etc. (Bhagahā).
During Pralaya.
Vya. He is the goal to wisdom, wealth, etc.
560. The delighter (Ānandī,) (Nandī.)
Being Himself bliss, or as he is rich in everything.
Vya. Nandī : He is the son of Nanda (Gopa).
561. Wearing the Vanamālā garland (Vanamālī).
As He wears the garland named Vaijayantī symbolising
the subtle elements (Bhūtatanmātrās).
562. Armed with a plough (Halāyudhah).
In His form as Balabhadra.
Vya. The saying is that one should repeat the name of
Balarāma in ploughing, if one is desirous of wealth.
563. Ādityah.
This refers to Vāmana-incarnation, the son of Aditi to
Kaśyapa.
Vya. Aditi means Devakī, and her son Krishna is
meant here.
564. The Deity residing in the disc of the Sun
(Jyotirādityah). (619 and 877)
Vya. ad from Vishnu itya to be obtained, i.e., from
Vishnu salvation is to be obtained.
565. The endurer (Sahishnuh).
Of the pairs of opposites such as heat and cold.
14

106 VISHNU SAHASRANAMA
566. The refuge and the best (Gatisattamah)
(Slo. 73)
567. With a good bow (Sudhanvā).
The bow named Sārnga which He wields symbolises
the senses and the rest.
568. With a punishing axe (Khandaparaśuh or
Akhandaparaśuh).
Punishing the foes with his axe during the incarnation
of Paraśurāma, the son of Jamadagni ; or the name may be
taken as ' Akhandaparaśuh,' meaning wielding . . .
569. ' Merciless (Dārunah).
Towards the evil-doers.
570. The giver of wealth (Dravinapradah).
As He gives the desired objects to His devotees.
Vya. He gives the wealth of Sāstras (as Vyāsa).
571. The sky-reaching (Divassprik).
Vya. One reaches heaven by the supreme knowledge
572. Omniscient-Vyāsa (Sarvadrikvyāsah).¹
Or Sarvadrik : he who is the eye of all ; Vyāsa : he who
divided the Vedas into four, Rig, etc. The Rigveda again
was divided into twenty-one branches, the Yajus into one
hundred and one, the Sāmaveda into a thousand and the
Atharvaveda into nine branches or Sākhās ; he also divided
all the Purānas ; hence Vyāsa means Brahmā, the creator.
573. The Lord of Vidyās and unborn (Vāchaspatih-
ayonijah).²
' Unborn ' not born of any woman. (Slo. 74)
574. Having the three Sāmans (Trisāmā).
He is praised by the singers of three Sāmans, viz.,
Deva, Vrata, and Sāman.
¹ This makes 2 names.
² Ibid.

VISHNU SAHASRANAMA 107
575. The Singer of Sāman (Sāmagah).
Lord (Bh. G., 10-22) says : " Of Vedas I am Sāmaveda."
576. The Sāma Veda (Sāma).
577. Nirvānam.
The Supreme Bliss characterised by the absence of all
sorrow.
578. The medicine (Bheshajam).
Of the disease of Samsāra.
579. The physician (Bhishak).
As He taught in the Gītā the supreme Vidyā that roots
out the disease of Samsāra. The Śruti (Rig., 2-33-4) says :
"I see Thou art the best physician of all."
580. The institutor of Sanyāsa stage (Sanyāsakrit).
He instituted the fourth Āsrama or stage as a step to
Moksha.
Vya. He destroys the Samsāra.
581. The calm (Samah).
As he taught the principle of ' calmness ' to the Sanyā-
sins as the necessary means to the attainment of wisdom.
The Smriti says : " The Dharma or duty of Sanyāsins is
calmness ; of forest-dwellers restraint ; of householders
charity ; of Brahmachārins or students service." Or he who
pacifies all beings.
582. Tranquil (Sāntah).
As He is not involved in material pleasures. The
Śruti (Sve. Up., 6-19) says : " He who is without parts,
without action, who is tranquil."
583. The abode (Nishthā).
Of all beings during Pralaya.
Vya. They reside in Him, who have abandoned the
desires.

108 VISHNU SAHASRANAMA
584. The peace (Śāntih).
He who is freed from every form of Avidyā, the Brah-
man.
Vya. They rest in Him, who have abandoned all the
attachments.
585. The supreme goal (Parāyaṇam).
From which there is no return. This name may be
taken as masculine gender as Parāyaṇah. (Ślo. 75)
586. The handsome (Śubhāṅgah). (782)
Vya. By Him the parts of yoga become good.
587. The conferrer of peace (Śāntidah).
Characterised by the absence of love, hatred and the
rest.
Vya. He is the bestower of Moksha.
588. The creator (Sraṣṭā). (990)
Of all beings in the beginning.
589. He who delights in the Earth (Kumudah). (807)
590. The recliner upon the waters (Kuvaleśayah).
This name may mean Takshaka, the serpent that lived
within a Badarī fruit (when, according to the curse of
the son of a Rishi, it bit the king, Parikshit) ; he is also a
manifestation of Hari. Or he who reclines upon the
serpent Śesha.
591. The friend of the cows (Gohitah).
Because He protected them by holding the hill Govar-
dhana over them ; or as He incarnated to lighten the
burden of the Earth.
592. The Lord of the Earth (Gopatih).
Vya. The lord of the senses.
593. The protector (Goptā).
Of the Universe ; or as He veils his nature (with
Māyā).

VISHNU SAHASRANAMA 109
594. Dharma-eyed (Vrishabhākshah).
He whose eye rains down all wishes.
Vya. The Dharma shines by the shining of his eye.
595. Delighting in Dharma (Vrishapriyah).
Or Dharma itself ; Priya : beloved of all. (Slo. 76)
Vya. He is beloved of the virtuous.
596. Never retreating (Anivartī).
In the war between the Devas and Asuras ; or He that '
never turns back from Dharma, being its friend.
597. Of restrained self (Nivrittātmā).
From material pleasures naturally.
Vya. The Jīvas become retired from the Gunas, as
they have nothing to think.
598. Involver (Samksheptā).
Of the expanded Universe during Pralaya into disinte-
gration.
Vya. Asamkshepta : not abandoning his devotees.
599. The doer of good (Kshemakrit).
As He protects what has been acquired (by his devo-
tees).
Vya. Akshemakrit : destroying the evils of his
devotees.
600. The purifier (Śivah).
. Of those that even call upon him by name.
Vya. The Lord Śiva.
Thus ends the Sixth Hundred.

110 VISHNU SAHASRANAMA
THE SEVENTH HUNDRED
601. Having the mark Śrīvatsa in his breast (Śrīvat-
savakshāḥ).
602. The abode of Śrī (Śrīvāsaḥ).
As Lakshmī dwells on his chest always.
603. The Lord of Śrī (Śrīpatiḥ).
Lakshmī has chosen Him as her husband rejecting all
the Devas, Asuras and others during the churning of the
ocean for nectar ; or He is the Lord of Śrī, the Parā Śakti.
The Śruti (Sve. Up., 6-8) says : "The Supreme Śakti of
Him is declared to be various."
604. The chief of those that possess Śrī (Śrīmatāṁ-
varaḥ).
Śrī : The Vedas, Rig, Yajus and Sāman ; he is the
chief of Brahmā and others whose possession is the Vedas.
The Śruti (Tai. Br., 1-2-1) says : "The Rig, Yajus, and
Sāman are the imperishable wealth of the wise." (77)
605. The bestower of wealth (Śrīdaḥ).
Upon His devotees.
606. The Lord of wealth (Śrīśaḥ).
607. Abiding always with the wealthy (Śrīnivāsaḥ).
Vya. He is the abode of 'Śrī,' Lakshmī.
608. The treasure-house of Śrī (Śrīnidhiḥ).
In Him, who is all-powerful, all the energies abide.
Vya. Śrī is protected like a treasure.
609. The distributor of wealth (Śrīvibhāvanaḥ).
To all beings variously according to their Karma.
610. The bearer of Śrī (Śrīdharaḥ).
He keeps on his chest Lakshmī, the mother of all.
Vya: He supports the prosperities.

VISHNU SAHASRANAMA 111
611. The conferrer of Śrī (Śrīkaraḥ).
On those devotees that remember, praise, and worship
Him.
612. Salvation (Śreyaḥ).¹
Which gives the eternal bliss, being the nature of the
Supreme.
613. The possessor of Śrī (Śrīmān).
614. The refuge of the three worlds (Lokatrayāś-
rayaḥ). (Slo. 78)
615. Beautiful-eyed (Svakṣaḥ).
Like the lotus.
616. Beautiful-limbed (Svaṅgaḥ).
617. Of infinite bliss (Śatānandaḥ).
The One Supreme Bliss becomes many through variety
of vehicles. The Śruti (Br. Up., 6-3-32) says : "Of this
bliss, all other beings enjoy only a part."
618. The Supreme Bliss (Nandiḥ).
Vya. He is worshipped by the independent Lakshmī.
619. The Lord of the hosts of luminaries (Jyotir-
gaṇeśvaraḥ).
The Śruti (Kaṭh., 5-15) says : "When He shines all
others shine after Him." The Smṛiti also (Bh. G., 15-12)
says : "That light which is in the Sun..."
620. Of conquered mind (Vijitātmā).
Vya. His mind was inclined towards Sītā.
621. Of unfathomed nature (Avidheyātmā.) (Vidhe-
yātmā.)
By any one.
622. Of pure fame (Satkīrtiḥ).
Vya. His fame is supreme, He being the husband of
Lakshmī.
¹ 612 and 613 make one.

112 VISHNU SAHASRANAMA
623. Of solved doubts (Chchinnasaṁs̄ayaḥ). (917)
As he realises everything directly like a fruit in the
palm, he has no doubts about anything. (Slo. 79)
624. Transcendent. (Udīrnah).
As He is above everything.
Vya. He is not to be perceived by the eyes.
625. Having eyes everywhere. (Sarvataschakshuh).
Perceiving everything through His consciousness.
The S̄ruti (Nārā. Up., 1) says : “ He who has eyes on all
sides.”
626. No Lord over Him (Anīs̄ah).
The S̄ruti (Mahā. Nā. Up., 1) says : “ None rules over
Him.”
627. Eternal and stable (S̄asvatassthirah).
628. Resting on the ground (Bhūs̄ayah).
On the shores of the ocean when on his way to Lankā
(referring to S̄rī Rāma).
629. Adorning the world (Bhūshanah).
By his various incarnations at his wish.
Vya. He is to be adorned with all jewels.
630. Be-ness (Bhūtih).
Or glorious, or He is the source of all glories.
Vya. Abhūti : no desire of wealth is to be found in
his devotees.
631. The griefless (Vis̄okah).
Being absolute Bliss.
Vya. His Devotees are freed from sorrows.
632. The destroyer of grief (S̄okanāsanah).
Of the devotees by their very remembrance of Him.
(Slo. 80)

VISHNU SAHASRANAMA 113
633. The brilliant (Archishmān).
He by whose radiance the Sun and others shine.
634. The worshipped (Architah).
Even by Brahmā and the rest whom all the world
adore.
Vya. This refers to his Archāvatāra (Idol incarnation).
635. The pot (Kumbhah).
As everything is contained in Him as in the pot.
Vya. Ku : Pushkara and other places of pilgrimage
and Bha : He shines.
636. Of pure Ātman (Viśuddhātmā).
Being free from the three qualities.
Vya. In the pure heart his nature shines.
637. The purifier (Viśodhanah).
Of sins by mere remembrance of Him.
Vya. Aviśodhana : not purifying the sins of the
evil-doers.
638. Aniruddhah.
The fourth of the four Vyūhas (manifestations).
Vya. His influence is unabated in Pushkara and
other places of pilgrimage.
639. Without enemy (Apratirathah).
640. Very wealthy (Pradyumnah).
Or one of the four Vyūhas.
Vya. He illuminates the Ātmans.
641. Of unmeasured powers (Amitavikramah).
Or of unaffected power. (Slo. 81)
642. The slayer of the Asura Kālanemi (Kālanemi-
nihā).
Vya. He is the destroyer of the wheel of time.
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114 VISHNU SAHASRANAMA
643. The valiant (Vīrah).
644. Born in the Sūra clan (Saurih).
Vya. He is known as Sauri in Utkala country
(Jagannath).
645. The Lord of the valiant (Sūrajaneśvarah).
He is the friend of Indra and other warriors owing to
their superior martial powers.
646. The Soul of the three worlds (Trilokātmā).
As He is the indweller (Antaryāmin) of the three
worlds; or as the three worlds do not, in reality, exist
apart from Him.
647. The ruler of the three worlds (Trilokeśah).
The three worlds, ordained by him, attend to their
respective functions.
648. Keśavah.
Keśas are the rays which are in the Sun and the rest ;
as he is the possessor of them he is named Keśava.
Mahābhārata (Sān. Par., 342-49) says : " The rays of mine
which illuminate (the sun, etc.), are called Keśas. The
wise Brāhmanas call me therefore by the name Keśava " ;
or, the Saktis or energies called Brahmā, Vishnu and Rudra
are named Keśas ; as he rules over them he is Keśava. The
Śruti (Rig, 1-164-44) says : " There are three Keśins . . ."
The Vish. Pr. (5-1-61) says : " . . . are in the Earth."
The word ' Keśa ' in above quotation is explained to mean
Sakti. In Harivamsa (279-47) Siva says to Vishnu : " Ka
means Brahmā, and I am Īśa or Lord of all embodied
beings ; and we (Brahmā and myself) sprang from your
parts or manifestations ; hence you are named Keśava."
649. The slayer of Keśin, an Asura (Keśihā).
650. Harih.
As He destroys Samsāra with its cause. (Slo. 82)

VISHNU SAHASRANAMA 115
651. The Beloved Lord (Kāmadevaḥ).
As He is desired by those that seek the four kinds of
human aspirations.
652. The fulfiller of desires (Kāmapālaḥ).
Of those that seek happiness.
Vya. Kama, the desired ones, i.e., devotees, Pāla
protector.
653. Of fulfilled desires (Kāmī).
Vya. He has desire always concerning his devotees.
654. Handsome (Kāntaḥ).
As He assumes (in his incarnations) most handsome
forms ; or he who is the cause of the end (anta) of Brahmā
at the close of the second half of his age.
655. The author of the Āgamas (Kritāgamaḥ). (789)
Āgamas : Śruti and Smriti. Lord Himself says : "The
Śruti and Smriti are indeed My commands." Again Vyāsa
is going to say : (infra Ślo. 139) : "The Vedas, Śāstras,
wisdom, and all this, came out from Janārdana."
656. Of indescribable form (Anirdeśyavapuḥ).
As He transcends all attributes, His form cannot be
defined one way or other.
657. Vishnuḥ.
As His radiance pervades the firmament and transcends
it. The Mahābhārata (Śān., 342-43) says : "As my radiance,
O Pārtha, has pervaded and transcended the firmament,
and as I have traversed (the whole Universe), I am named
Vishnu."
658. The valiant (Vīraḥ).
The root 'Vi' according to Dhātupāṭha means motion,
creation, radiance, existence and involution. As he has
the above qualities he is called Vīra.